January 7, 2025

Why is Jacob so important in the Bible?

Genesis 29-32

Ainsley Walker
Tuesday's Devo

January 7, 2025

Tuesday's Devo

January 7, 2025

Big Book Idea

From the beginning, Jesus has always been God's plan A.

Key Verse | Genesis 32:28

Then he said, "Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed."

Genesis 29-32

Jacob Marries Leah and Rachel

Then Jacob went on his journey and came to the land of the people of the east. As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well's mouth was large, and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well.

Jacob said to them, “My brothers, where do you come from?” They said, “We are from Haran.” He said to them, “Do you know Laban the son of Nahor?” They said, “We know him.” He said to them, “Is it well with him?” They said, “It is well; and see, Rachel his daughter is coming with the sheep!” He said, “Behold, it is still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them.” But they said, “We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well; then we water the sheep.”

While he was still speaking with them, Rachel came with her father's sheep, for she was a shepherdess. 10 Now as soon as Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, Jacob came near and rolled the stone from the well's mouth and watered the flock of Laban his mother's brother. 11 Then Jacob kissed Rachel and wept aloud. 12 And Jacob told Rachel that he was her father's kinsman, and that he was Rebekah's son, and she ran and told her father.

13 As soon as Laban heard the news about Jacob, his sister's son, he ran to meet him and embraced him and kissed him and brought him to his house. Jacob told Laban all these things, 14 and Laban said to him, “Surely you are my bone and my flesh!” And he stayed with him a month.

15 Then Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?” 16 Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel. 17 Leah's eyes were weak, 1 29:17 Or soft but Rachel was beautiful in form and appearance. 18 Jacob loved Rachel. And he said, “I will serve you seven years for your younger daughter Rachel.” 19 Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.” 20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.

21 Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.” 22 So Laban gathered together all the people of the place and made a feast. 23 But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her. 24 (Laban gave 2 29:24 Or had given; also verse 29 his female servant Zilpah to his daughter Leah to be her servant.) 25 And in the morning, behold, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?” 26 Laban said, “It is not so done in our country, to give the younger before the firstborn. 27 Complete the week of this one, and we will give you the other also in return for serving me another seven years.” 28 Jacob did so, and completed her week. Then Laban gave him his daughter Rachel to be his wife. 29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 30 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years.

Jacob's Children

31 When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren. 32 And Leah conceived and bore a son, and she called his name Reuben, 3 29:32 Reuben means See, a son for she said, “Because the LORD has looked upon my affliction; for now my husband will love me.” 33 She conceived again and bore a son, and said, “Because the LORD has heard that I am hated, he has given me this son also.” And she called his name Simeon. 4 29:33 Simeon sounds like the Hebrew for heard 34 Again she conceived and bore a son, and said, “Now this time my husband will be attached to me, because I have borne him three sons.” Therefore his name was called Levi. 5 29:34 Levi sounds like the Hebrew for attached 35 And she conceived again and bore a son, and said, “This time I will praise the LORD.” Therefore she called his name Judah. 6 29:35 Judah sounds like the Hebrew for praise Then she ceased bearing.

When Rachel saw that she bore Jacob no children, she envied her sister. She said to Jacob, “Give me children, or I shall die!” Jacob's anger was kindled against Rachel, and he said, “Am I in the place of God, who has withheld from you the fruit of the womb?” Then she said, “Here is my servant Bilhah; go in to her, so that she may give birth on my behalf, 7 30:3 Hebrew on my knees that even I may have children 8 30:3 Hebrew be built up, which sounds like the Hebrew for children through her.” So she gave him her servant Bilhah as a wife, and Jacob went in to her. And Bilhah conceived and bore Jacob a son. Then Rachel said, “God has judged me, and has also heard my voice and given me a son.” Therefore she called his name Dan. 9 30:6 Dan sounds like the Hebrew for judged Rachel's servant Bilhah conceived again and bore Jacob a second son. Then Rachel said, “With mighty wrestlings 10 30:8 Hebrew With wrestlings of God I have wrestled with my sister and have prevailed.” So she called his name Naphtali. 11 30:8 Naphtali sounds like the Hebrew for wrestling

When Leah saw that she had ceased bearing children, she took her servant Zilpah and gave her to Jacob as a wife. 10 Then Leah's servant Zilpah bore Jacob a son. 11 And Leah said, “Good fortune has come!” so she called his name Gad. 12 30:11 Gad sounds like the Hebrew for good fortune 12 Leah's servant Zilpah bore Jacob a second son. 13 And Leah said, “Happy am I! For women have called me happy.” So she called his name Asher. 13 30:13 Asher sounds like the Hebrew for happy

14 In the days of wheat harvest Reuben went and found mandrakes in the field and brought them to his mother Leah. Then Rachel said to Leah, “Please give me some of your son's mandrakes.” 15 But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son's mandrakes also?” Rachel said, “Then he may lie with you tonight in exchange for your son's mandrakes.” 16 When Jacob came from the field in the evening, Leah went out to meet him and said, “You must come in to me, for I have hired you with my son's mandrakes.” So he lay with her that night. 17 And God listened to Leah, and she conceived and bore Jacob a fifth son. 18 Leah said, “God has given me my wages because I gave my servant to my husband.” So she called his name Issachar. 14 30:18 Issachar sounds like the Hebrew for wages, or hire

19 And Leah conceived again, and she bore Jacob a sixth son. 20 Then Leah said, “God has endowed me with a good endowment; now my husband will honor me, because I have borne him six sons.” So she called his name Zebulun. 15 30:20 Zebulun sounds like the Hebrew for honor 21 Afterward she bore a daughter and called her name Dinah.

22 Then God remembered Rachel, and God listened to her and opened her womb. 23 She conceived and bore a son and said, “God has taken away my reproach.” 24 And she called his name Joseph, 16 30:24 Joseph means May he add, and sounds like the Hebrew for taken away saying, “May the LORD add to me another son!”

Jacob's Prosperity

25 As soon as Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own home and country. 26 Give me my wives and my children for whom I have served you, that I may go, for you know the service that I have given you.” 27 But Laban said to him, “If I have found favor in your sight, I have learned by divination that 17 30:27 Or have become rich and the LORD has blessed me because of you. 28 Name your wages, and I will give it.” 29 Jacob said to him, “You yourself know how I have served you, and how your livestock has fared with me. 30 For you had little before I came, and it has increased abundantly, and the LORD has blessed you wherever I turned. But now when shall I provide for my own household also?” 31 He said, “What shall I give you?” Jacob said, “You shall not give me anything. If you will do this for me, I will again pasture your flock and keep it: 32 let me pass through all your flock today, removing from it every speckled and spotted sheep and every black lamb, and the spotted and speckled among the goats, and they shall be my wages. 33 So my honesty will answer for me later, when you come to look into my wages with you. Every one that is not speckled and spotted among the goats and black among the lambs, if found with me, shall be counted stolen.” 34 Laban said, “Good! Let it be as you have said.” 35 But that day Laban removed the male goats that were striped and spotted, and all the female goats that were speckled and spotted, every one that had white on it, and every lamb that was black, and put them in the charge of his sons. 36 And he set a distance of three days' journey between himself and Jacob, and Jacob pastured the rest of Laban's flock.

37 Then Jacob took fresh sticks of poplar and almond and plane trees, and peeled white streaks in them, exposing the white of the sticks. 38 He set the sticks that he had peeled in front of the flocks in the troughs, that is, the watering places, where the flocks came to drink. And since they bred when they came to drink, 39 the flocks bred in front of the sticks and so the flocks brought forth striped, speckled, and spotted. 40 And Jacob separated the lambs and set the faces of the flocks toward the striped and all the black in the flock of Laban. He put his own droves apart and did not put them with Laban's flock. 41 Whenever the stronger of the flock were breeding, Jacob would lay the sticks in the troughs before the eyes of the flock, that they might breed among the sticks, 42 but for the feebler of the flock he would not lay them there. So the feebler would be Laban's, and the stronger Jacob's. 43 Thus the man increased greatly and had large flocks, female servants and male servants, and camels and donkeys.

Jacob Flees from Laban

Now Jacob heard that the sons of Laban were saying, “Jacob has taken all that was our father's, and from what was our father's he has gained all this wealth.” And Jacob saw that Laban did not regard him with favor as before. Then the LORD said to Jacob, “Return to the land of your fathers and to your kindred, and I will be with you.”

So Jacob sent and called Rachel and Leah into the field where his flock was and said to them, “I see that your father does not regard me with favor as he did before. But the God of my father has been with me. You know that I have served your father with all my strength, yet your father has cheated me and changed my wages ten times. But God did not permit him to harm me. If he said, ‘The spotted shall be your wages,’ then all the flock bore spotted; and if he said, ‘The striped shall be your wages,’ then all the flock bore striped. Thus God has taken away the livestock of your father and given them to me. 10 In the breeding season of the flock I lifted up my eyes and saw in a dream that the goats that mated with the flock were striped, spotted, and mottled. 11 Then the angel of God said to me in the dream, ‘Jacob,’ and I said, ‘Here I am!’ 12 And he said, ‘Lift up your eyes and see, all the goats that mate with the flock are striped, spotted, and mottled, for I have seen all that Laban is doing to you. 13 I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred.’” 14 Then Rachel and Leah answered and said to him, “Is there any portion or inheritance left to us in our father's house? 15 Are we not regarded by him as foreigners? For he has sold us, and he has indeed devoured our money. 16 All the wealth that God has taken away from our father belongs to us and to our children. Now then, whatever God has said to you, do.”

17 So Jacob arose and set his sons and his wives on camels. 18 He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac. 19 Laban had gone to shear his sheep, and Rachel stole her father's household gods. 20 And Jacob tricked 18 31:20 Hebrew stole the heart of; also verses 26, 27 Laban the Aramean, by not telling him that he intended to flee. 21 He fled with all that he had and arose and crossed the Euphrates, 19 31:21 Hebrew the River and set his face toward the hill country of Gilead.

22 When it was told Laban on the third day that Jacob had fled, 23 he took his kinsmen with him and pursued him for seven days and followed close after him into the hill country of Gilead. 24 But God came to Laban the Aramean in a dream by night and said to him, “Be careful not to say anything to Jacob, either good or bad.”

25 And Laban overtook Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen pitched tents in the hill country of Gilead. 26 And Laban said to Jacob, “What have you done, that you have tricked me and driven away my daughters like captives of the sword? 27 Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? 28 And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly. 29 It is in my power to do you harm. But the God of your 20 31:29 The Hebrew for your is plural here father spoke to me last night, saying, ‘Be careful not to say anything to Jacob, either good or bad.’ 30 And now you have gone away because you longed greatly for your father's house, but why did you steal my gods?” 31 Jacob answered and said to Laban, “Because I was afraid, for I thought that you would take your daughters from me by force. 32 Anyone with whom you find your gods shall not live. In the presence of our kinsmen point out what I have that is yours, and take it.” Now Jacob did not know that Rachel had stolen them.

33 So Laban went into Jacob's tent and into Leah's tent and into the tent of the two female servants, but he did not find them. And he went out of Leah's tent and entered Rachel's. 34 Now Rachel had taken the household gods and put them in the camel's saddle and sat on them. Laban felt all about the tent, but did not find them. 35 And she said to her father, “Let not my lord be angry that I cannot rise before you, for the way of women is upon me.” So he searched but did not find the household gods.

36 Then Jacob became angry and berated Laban. Jacob said to Laban, “What is my offense? What is my sin, that you have hotly pursued me? 37 For you have felt through all my goods; what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two. 38 These twenty years I have been with you. Your ewes and your female goats have not miscarried, and I have not eaten the rams of your flocks. 39 What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night. 40 There I was: by day the heat consumed me, and the cold by night, and my sleep fled from my eyes. 41 These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. 42 If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. God saw my affliction and the labor of my hands and rebuked you last night.”

43 Then Laban answered and said to Jacob, “The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day for these my daughters or for their children whom they have borne? 44 Come now, let us make a covenant, you and I. And let it be a witness between you and me.” 45 So Jacob took a stone and set it up as a pillar. 46 And Jacob said to his kinsmen, “Gather stones.” And they took stones and made a heap, and they ate there by the heap. 47 Laban called it Jegar-sahadutha, 21 31:47 Aramaic the heap of witness but Jacob called it Galeed. 22 31:47 Hebrew the heap of witness 48 Laban said, “This heap is a witness between you and me today.” Therefore he named it Galeed, 49 and Mizpah, 23 31:49 Mizpah means watchpost for he said, “The LORD watch between you and me, when we are out of one another's sight. 50 If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me.”

51 Then Laban said to Jacob, “See this heap and the pillar, which I have set between you and me. 52 This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm. 53 The God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob swore by the Fear of his father Isaac, 54 and Jacob offered a sacrifice in the hill country and called his kinsmen to eat bread. They ate bread and spent the night in the hill country.

55  24 31:55 Ch 32:1 in Hebrew Early in the morning Laban arose and kissed his grandchildren and his daughters and blessed them. Then Laban departed and returned home.

Jacob Fears Esau

Jacob went on his way, and the angels of God met him. And when Jacob saw them he said, “This is God's camp!” So he called the name of that place Mahanaim. 25 32:2 Mahanaim means two camps

And Jacob sent 26 32:3 Or had sent messengers before him to Esau his brother in the land of Seir, the country of Edom, instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.” Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps, thinking, “If Esau comes to the one camp and attacks it, then the camp that is left will escape.”

And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ 10 I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. 11 Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. 12 But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

13 So he stayed there that night, and from what he had with him he took a present for his brother Esau, 14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 15 thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. 16 These he handed over to his servants, every drove by itself, and said to his servants, “Pass on ahead of me and put a space between drove and drove.” 17 He instructed the first, “When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ 18 then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’” 19 He likewise instructed the second and the third and all who followed the droves, “You shall say the same thing to Esau when you find him, 20 and you shall say, ‘Moreover, your servant Jacob is behind us.’” For he thought, “I may appease him 27 32:20 Hebrew appease his face with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.” 28 32:20 Hebrew he will lift my face 21 So the present passed on ahead of him, and he himself stayed that night in the camp.

Jacob Wrestles with God

22 The same night he arose and took his two wives, his two female servants, and his eleven children, 29 32:22 Or sons and crossed the ford of the Jabbok. 23 He took them and sent them across the stream, and everything else that he had. 24 And Jacob was left alone. And a man wrestled with him until the breaking of the day. 25 When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob's hip was put out of joint as he wrestled with him. 26 Then he said, “Let me go, for the day has broken.” But Jacob said, “I will not let you go unless you bless me.” 27 And he said to him, “What is your name?” And he said, “Jacob.” 28 Then he said, “Your name shall no longer be called Jacob, but Israel, 30 32:28 Israel means He strives with God, or God strives for you have striven with God and with men, and have prevailed.” 29 Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. 30 So Jacob called the name of the place Peniel, 31 32:30 Peniel means the face of God saying, “For I have seen God face to face, and yet my life has been delivered.” 31 The sun rose upon him as he passed Penuel, limping because of his hip. 32 Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob's hip on the sinew of the thigh.

Footnotes

[1] 29:17 Or soft
[2] 29:24 Or had given; also verse 29
[3] 29:32 Reuben means See, a son
[4] 29:33 Simeon sounds like the Hebrew for heard
[5] 29:34 Levi sounds like the Hebrew for attached
[6] 29:35 Judah sounds like the Hebrew for praise
[7] 30:3 Hebrew on my knees
[8] 30:3 Hebrew be built up, which sounds like the Hebrew for children
[9] 30:6 Dan sounds like the Hebrew for judged
[10] 30:8 Hebrew With wrestlings of God
[11] 30:8 Naphtali sounds like the Hebrew for wrestling
[12] 30:11 Gad sounds like the Hebrew for good fortune
[13] 30:13 Asher sounds like the Hebrew for happy
[14] 30:18 Issachar sounds like the Hebrew for wages, or hire
[15] 30:20 Zebulun sounds like the Hebrew for honor
[16] 30:24 Joseph means May he add, and sounds like the Hebrew for taken away
[17] 30:27 Or have become rich and
[18] 31:20 Hebrew stole the heart of; also verses 26, 27
[19] 31:21 Hebrew the River
[20] 31:29 The Hebrew for your is plural here
[21] 31:47 Aramaic the heap of witness
[22] 31:47 Hebrew the heap of witness
[23] 31:49 Mizpah means watchpost
[24] 31:55 Ch 32:1 in Hebrew
[25] 32:2 Mahanaim means two camps
[26] 32:3 Or had sent
[27] 32:20 Hebrew appease his face
[28] 32:20 Hebrew he will lift my face
[29] 32:22 Or sons
[30] 32:28 Israel means He strives with God, or God strives
[31] 32:30 Peniel means the face of God
Table of Contents
Introduction to Genesis

Introduction to Genesis

Timeline

Author, Date, and Recipients

Traditionally, Moses is considered to have been the author of Genesis and the rest of the Pentateuch (see Num. 33:2; Deut. 31:24; John 5:46). Of course, Moses lived much later than the events of Genesis. Presum­ably, stories were passed down about those earlier events, and Moses brought them all together.

The first audience would have been the Israelites Moses led through the wilderness. For readers today, Genesis is an essential introduction to the rest of the Bible. It is rightly called the book of beginnings.

Theme

The theme of Genesis is creation, sin, and re-creation. God made the world very good, but first cursed it and then destroyed it in the flood because of man’s disobedience. The new world after the flood was also spoiled by human sin (ch. 11). God chose Abraham for a special purpose. Through his family, all nations would be blessed (12:1–3). God’s purpose will eventually be fulfilled through Abraham’s descendants (ch. 49).

Key Themes

  1. The Lord God commissions human beings to be his representatives on earth. They are to take care of the earth and govern the other creatures (1:1–2:25).
  2. Instead of acting as God’s representatives on earth, the first man and woman—Adam and Eve—listen to the serpent and follow his advice. Their disobedience has devastating results for all mankind and for the entire created world (3:1–24; 6:5–6).
  3. God graciously announces that Eve’s offspring will free humanity from the serpent’s control (3:15). Genesis then begins tracing the history of one family that will become the people of Israel. This family has a special relationship with God and will become a source of blessing to fallen humanity (12:1–3).
  4. As a result of Adam’s disobedience, his unique relationship with the ground degenerates, resulting in hard work and later in flood and famine. But the special family descending from Adam also brings relief from the difficulties (3:17–19; 5:29; 50:19–21).
  5. While Eve’s punishment centers on pain in bearing children (3:16), women play an essential role in continuing the unique family line. With God’s help, even barrenness is overcome (11:30; 21:1–7; 25:21; 38:1–30).
  6. The corruption of human nature causes families to be torn apart (4:1–16; 13:5–8; 25:22–23; 27:41–45; 37:2–35). Although Genesis shows the reality of family conflicts, individual members of the chosen family can also help resolve those conflicts (13:8–11; 33:1–11; 45:1–28; 50:15–21).
  7. The wicked are exiled from Eden and scattered throughout the earth (3:22–24; 4:12–16; 11:9), but God is kind to his chosen people and promises them a land of their own (12:1–2, 7; 15:7–21; 28:13–14; 50:24).
  8. God is prepared to destroy almost the entire human race because of its corruption (6:7, 11–12; 18:17–33), but he still wants his world to be populated by righteous people (1:28; 9:1; 15:1–5; 35:11).

Outline

  1. Primeval History (1:1–11:26)
    1. God’s creation and ordering of heaven and earth (1:1–2:3)
    2. Earth’s first people (2:4–4:26)
    3. Adam’s descendants (5:1–6:8)
    4. Noah’s descendants (6:9–9:29)
    5. The descendants of Noah’s sons (10:1–11:9)
    6. Shem’s descendants (11:10–26)
  2. Patriarchal History (11:27–50:26)
    1. Terah’s descendants (11:27–25:18)
    2. Isaac’s descendants (25:19–37:1)
    3. Jacob’s descendants (37:2–50:26)

The Near East at the Time of Genesis

c. 2000 B.C.

The book of Genesis describes events in the ancient Near East from the beginnings of civilization to the relocation of Jacob’s (Israel’s) family in Egypt. The stories of Genesis are set among some of the oldest nations in the world, including Egypt, Assyria, Babylonia, and Elam.

The Near East at the Time of Genesis

The Global Message of Genesis

The Global Message of Genesis

The Beginning of the Redemptive Story

The book of Genesis begins the story of God’s relationship with mankind, tells the sad story of how that relationship went very wrong, and outlines God’s promised solution to that crisis—a solution that would reach its glorious conclusion in Jesus Christ.

Genesis 1 introduces the central person of the biblical story line: God is the Creator-Father-King. God created the human race in his own image, as his royal sons and daughters to establish his kingdom on earth (Gen. 1:26–28). As humanity multiplied upon the earth, they were to establish it as God’s kingdom, in which the will of God was done on earth as it was in heaven. The intended outcome was that the Creator-King would dwell among a flourishing human community in a kind of paradise-kingdom. Heaven and earth would intersect, and God would be all in all.

Despite the disastrous rebellion of the human race, this original intention for creation remains the goal of God’s cosmic restoration accomplished in Jesus Christ. The rest of redemptive history after the rebellion narrates and explains the unfolding of this cosmic restoration.

Mankind’s Rebellion

Genesis 3 recounts the crisis of redemptive history, consisting in mankind’s rebellion against God. Discontent with the role of ruling under God, Adam and Eve—enticed by Satan in the form of a serpent—grasp for equality with God. The outcome is disastrous. For their act of high treason, Adam and Eve are exiled from perfect fellowship with God in the garden of Eden and are barred from the tree of life. Sin and death enter the world. All of creation becomes enslaved to futility and corruption. Satan has successfully usurped mankind’s throne as ruler of the world (see Luke 4:5–6; John 12:31; 2 Cor. 4:4; Eph. 2:2).

God’s Judgment

Genesis 6 reports how mankind, created to fill the earth with the rule of God, fills it instead with violence (Gen. 6:11, 13). Originally created as “very good,” the earth now lies ruined because of sin (1:31; 6:12). God’s patience runs out and, in grief, he determines to destroy humanity together with the ruined earth (6:13). God reverses the creation process of Genesis 1 by opening creation’s floodgates above and below—to deluge the earth and return it to its pre-creation state of dark chaos (1:2).

All life is extinguished, with the exception of a single family. Because of Noah’s righteousness, God preserves him and his family and a remnant of the animal world in a large boat. Then, the floods subside and Noah disembarks into a washed and clean new world. This is a new beginning. Although Noah subsequently fails, as Adam did before him, the redemptive pattern is set. God intends to fulfill his original creation intentions through a humanity led by a righteous head. Unlike Adam and Noah, however, the ultimate Adam, Jesus Christ, does in fact deliver a remnant by his righteousness, so that he and they together might rule over a holy, restored world (see Rom. 5:12–21, 8:18–30; 1 Cor. 15:20–28, 42–57).

The Promise

Genesis 12:1–3 is God’s answer to the problem of mankind’s rebellion narrated in the book’s first eleven chapters. God promises Abraham a land, countless descendants, and that all the families of the earth will be blessed in him. Through Abraham’s descendants—Israel, and ultimately Israel’s royal king, Jesus—the Creator-King will reclaim his world. Blessing and life will overcome and swallow up the curse of Genesis 3. God is determined, by his grace, to restore humanity and the entire cosmos to the paradise it was in Eden.

Universal Themes in Genesis

The image of God. Genesis teaches that everyone on earth is created in the image of God (Gen. 1:26–27; 9:6). This means that we are created like God in certain ways—for example, in our ability to love, speak, create, and reason, as well as in our ability to form relationships with our fellow humans. The image of God is also seen in the way humans are to rule the earth, under God, who rules over all. Because every person is made in God’s image, every person is inherently valuable to God and is to be treated with dignity regardless of ethnicity, age, class status, or gender.

Sin and the problem of the human heart. Genesis shows clearly that the fallen human heart is filled with sin. The reason God determined to destroy mankind in the flood was that “every intention of the thoughts of his heart was only evil continually” (Gen. 6:5). Despite experiencing God’s judgment in the flood, however, mankind fell again into sin (8:21). The flood, then, did not solve the problem of humanity’s sin and rebellion. Noah and his family passed the infection of sin on to their offspring and thus to all the nations of the earth. The world’s many expressions of rebellion against their Creator stem from the deeper, more fundamental problem of the fallen heart with its wayward desires. To fulfill his original intention for creation, God must find a way to forgive sin and to transform hard hearts with new desires. This divine mission would ultimately be fulfilled in the life, death, and resurrection of Jesus Christ.

The Global Message of Genesis for Today

Marriage and sexuality. The original intention for marriage was, and still is, a permanent marriage relationship between a man and a woman, with the gift of sexuality being expressed within the freedom of this exclusive relationship. This divine ideal, set forth in Genesis 2:18–24, still stands, despite the sordid stories that Genesis records of how far short humans fall from God’s plan. We read of Lamech’s bigamy (4:19–24), Sodom’s homosexual brutality (19:1–29), Jacob’s polygamy (chs. 29–30), Shechem’s rape (34:2), Reuben’s incest (35:22; 49:4), Judah’s prostitution (38:15–18), and the adulterous desires of Potiphar’s wife (39:6–12). Jesus Christ reaffirmed the Genesis 2 ideal in his teaching, providing instruction concerning divorce in the process (Mark 10:2–12).

Ethnicity and genocide. The “table of nations” in Genesis 10 traces all of the ethnic groups and peoples of the world to their common ancestors preserved on the ark (Noah and his family). It tells of the original genealogy of the entire world. The narrator’s use of a genealogy to describe humanity’s diverse ethnic, linguistic, and geographical complexity reveals that the human race is one massive extended family. Therefore ethnic arrogance, tribal wars, racism, and the atrocity of genocide—the murder of one group by another because of ethnic difference—are incomprehensible evils, since every person is related as family to every other person upon the earth. Because of humanity’s evil heart, however, only in Christ can such ethnic strife and racial injustice find their ultimate solution.

Environment. God commissioned humanity to manage the world as his stewards and not as selfish tyrants. Humanity must represent God and his character and his will, because God ultimately rules over the created order. The Creator-King is wise, loving, holy, compassionate, good, and just, and we must reflect his character in our attitude to environmental issues. We may harness and use the resources of the earth, but must not waste, abuse, or exploit them. Creation exists for God’s glory, and its beautiful interlocking ecosystems must be protected to fulfill this purpose. Moreover, humanity is utterly dependent upon the earth and its resources for life. For all these reasons, the preservation and stewardship of creation should be an urgent and significant priority for twenty-first century global Christians.

Genesis Fact #1: In the Beginning

Fact: In the Beginning

In the Hebrew Bible, the title of Genesis is In the Beginning, the book’s first words. The English title is related to the Greek word genesis, which means “beginning.”

Deuteronomy Fact #22: Genesis through Deuteronomy

Fact: Genesis through Deuteronomy

Genesis through Deuteronomy are the foundation of the Bible. They introduce the key promises that show God’s purposes in history and prepare for the coming of Jesus Christ.

Mark Fact #12: The Sadducees

Fact: The Sadducees

The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (GenesisDeuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).

John Fact #1: All things were made through him

Fact: All things were made through him

All things were made through him. John begins his Gospel in the same way that Genesis begins: with creation (1:1–5; Gen. 1:1). He reveals that Jesus, God’s Son, existed eternally with God the Father, and the whole creation was made through him (Col. 1:15–16; compare 1 Cor. 8:6).

Exodus Fact #1: As numerous as the stars

Fact: As numerous as the stars

As numerous as the stars. As the book of Exodus begins, some 350 years have passed since the end of Genesis. The 70 Israelites who went to Egypt have grown into a great multitude. This fulfills God’s promise to multiply Abraham’s descendants and to make them a blessing to all the nations of the world (Gen. 12:1–3; 15:5).

Genesis Fact #23: Giving servants

Fact: Giving servants

Giving servants as gifts to the bride (29:24) was very common in OT times. Doing so provided the newly married woman the help she would need in running a household. Having servants also gave the wife a position of status within her community.

Genesis Fact #24: Why was Laban so upset when his household gods were stolen?

Fact: Why was Laban so upset when his household gods were stolen?

Why was Laban so upset when his household gods were stolen? Household gods (31:30) had a more practical use than just idol worship. They served as titles of ownership to one’s property and inheritance.

Genesis Fact #25: The Jabbok River

Fact: The Jabbok River

The Jabbok River. The Hebrew word for “wrestle” is abbaq. This has led many scholars to believe that the Jabbok River (32:22) was named after Jacob’s famous wrestling match with God.

The Near East at the Time of Genesis

The Near East at the Time of Genesis

c. 2000 B.C.

The book of Genesis describes events in the ancient Near East from the beginnings of civilization to the relocation of Jacob’s (Israel’s) family in Egypt. The stories of Genesis are set among some of the oldest nations in the world, including Egypt, Assyria, Babylonia, and Elam.

The Near East at the Time of Genesis

The Garden of Eden

The Garden of Eden

Genesis describes the location of Eden in relation to the convergence of four rivers. While two of the rivers are unknown (the Pishon and the Gihon), the nearly universal identification of the other two rivers as the Tigris and the Euphrates suggests a possible location for Eden at either their northern or southern extremes.

The Garden of Eden

Jacob Returns to Canaan

Jacob Returns to Canaan

c. 1976 B.C.

After acquiring wealth in Paddan-aram, Jacob returned to Canaan. He came to Mahanaim, where he sent his household ahead of him and crossed the Jabbok alone. There he wrestled with a mysterious man until morning and named the place Peniel (also called Penuel). Jacob then encountered his brother Esau, who had come from Edom to meet him. After the two were reconciled, Esau returned to Edom, while Jacob journeyed to Canaan.

Jacob Returns to Canaan

The Generations of Genesis

The Generations of Genesis

Primeval History (1:1–11:26)      
Introduction General heading Specific heading Section introduced
2:4 These are the generations of the heavens and the earth 2:4–4:26
5:1 These are the generations of Adam 5:1–6:8
6:9 These are the generations of Noah 6:9–9:29
10:1 These are the generations of the sons of Noah 10:1–11:9
11:10 These are the generations of Shem 11:10–26
Patriarchal History (11:27–50:26)      
11:27 These are the generations of Terah 11:27–25:11
25:12 These are the generations of Ishmael 25:12–18
25:19 These are the generations of Isaac 25:19–35:29
36:1, 9 These are the generations of Esau 36:1–37:1
37:2 These are the generations of Jacob 37:2–50:26
Jacob

Jacob

Jacob was the son of Isaac and Rebekah. His name means “he grasps the heel” or “he cheats.” Jacob used deception to receive the blessing intended for his brother Esau. He then fled to the home of his uncle Laban. When Jacob asked permission to marry Laban’s daughter Rachel, Laban agreed but then tricked him into marrying her older sister Leah instead. However, Jacob was allowed to marry Rachel as well, and he eventually became the father of 12 sons and a daughter. As he was returning to Canaan, Jacob wrestled with an angel of the Lord. During this struggle he was given a new name, Israel, which means “struggles with God.” Jacob’s 12 sons became the 12 tribes of Israel. (Genesis 32:27–28)

Rachel

Rachel

Rachel was the daughter of Laban, uncle of Jacob. She became Jacob’s wife. Since she was a shep­herdess, it is fitting that Rachel’s name means “ewe.” Rachel was a beautiful woman, and the Bible says that Jacob loved her immediately. So deep was his love for her that after being deceived into marrying her older sister Leah, Jacob promised to work an additional seven years for Laban so that he could marry Rachel as well. There was constant strife between the sisters because Jacob favored Rachel, and because Rachel was envious of Leah’s ability to have children. After many years of waiting, however, Rachel gave birth to Joseph and Benjamin. Ruth 4:11 says that Rachel and Leah “together built up the house of Israel.” (Genesis 29:18, 20)

Study Notes

Gen. 29:1 The people of the east is an unusual way of referring to the inhabitants of Paddan-aram in northwest Mesopotamia. In Genesis, the “east” is often associated with those who are expelled or move away from God’s presence (3:23–24; 4:16; 21:14; 25:6). This brief description may indicate that Jacob’s relatives do not worship the Lord.

Study Notes

Gen. 29:4–6 When Jacob discovers that the shepherds are from Haran, he asks about his uncle, Laban the son of Nahor. Strictly speaking, Laban is Nahor’s grandson. The Hebrew term for “son” may indicate any male descendant.

Gen. 29:6 Providentially, Laban’s daughter Rachel is bringing her herd to the well. Rachel means “ewe,” an appropriate name for a shepherdess (v. 9).

Study Notes

Gen. 29:10 Jacob came near and rolled the stone from the well’s mouth. Jacob demonstrates great strength in being able to move the stone.

Study Notes

Gen. 29:11 Jacob kissed Rachel, probably showing family affection rather than feelings of romance (compare v. 13).

Study Notes

Gen. 29:1–14 There are similarities between this passage and the earlier journey of Abraham’s servant to Paddan-aram to find a wife for Isaac (ch. 24). While both accounts involve providential encounters at a well, Abraham’s servant prayed for guidance, but the text says nothing about Jacob praying.

Study Notes

Gen. 29:18 I will serve you seven years for your younger daughter Rachel. In the ancient Near East it was customary for a prospective husband to give the bride’s father a substantial gift of money, known as the bride-price. Jacob offers to work for Laban to give the equivalent of seven years’ wages for Rachel.

Rachel

Rachel

Rachel was the daughter of Laban, uncle of Jacob. She became Jacob’s wife. Since she was a shep­herdess, it is fitting that Rachel’s name means “ewe.” Rachel was a beautiful woman, and the Bible says that Jacob loved her immediately. So deep was his love for her that after being deceived into marrying her older sister Leah, Jacob promised to work an additional seven years for Laban so that he could marry Rachel as well. There was constant strife between the sisters because Jacob favored Rachel, and because Rachel was envious of Leah’s ability to have children. After many years of waiting, however, Rachel gave birth to Joseph and Benjamin. Ruth 4:11 says that Rachel and Leah “together built up the house of Israel.” (Genesis 29:18, 20)

Study Notes
Rachel

Rachel

Rachel was the daughter of Laban, uncle of Jacob. She became Jacob’s wife. Since she was a shep­herdess, it is fitting that Rachel’s name means “ewe.” Rachel was a beautiful woman, and the Bible says that Jacob loved her immediately. So deep was his love for her that after being deceived into marrying her older sister Leah, Jacob promised to work an additional seven years for Laban so that he could marry Rachel as well. There was constant strife between the sisters because Jacob favored Rachel, and because Rachel was envious of Leah’s ability to have children. After many years of waiting, however, Rachel gave birth to Joseph and Benjamin. Ruth 4:11 says that Rachel and Leah “together built up the house of Israel.” (Genesis 29:18, 20)

Study Notes

Gen. 29:22 made a feast. Feasting was an important element of ancient Near Eastern weddings.

Study Notes

Gen. 29:23 in the evening. It was dark or nearly dark when Leah was introduced to Jacob for the consummation of their marriage. In a world without artificial lighting, darkness can be pitch-black. Jacob did not realize that Leah was the bride. She may also have come to him wearing a veil, the sign of a betrothed woman (see 24:65).

Study Notes
Genesis Fact #23: Giving servants

Fact: Giving servants

Giving servants as gifts to the bride (29:24) was very common in OT times. Doing so provided the newly married woman the help she would need in running a household. Having servants also gave the wife a position of status within her community.

Study Notes

Gen. 29:25 Only in the morning does Jacob realize he has been deceived.

Study Notes

Gen. 29:26 to give the younger before the firstborn. Laban’s remarks are highly ironic in light of Jacob’s earlier deception of his father.

Study Notes

Gen. 29:27 Complete the week of this one. The wedding celebrations lasted for seven days. Laban persuades Jacob to complete this process with Leah, with the understanding that that he will then be able to marry Rachel. This would also give opportunity for Leah to conceive a child. Jacob will have to work for another seven years to pay the bride-price for Rachel.

Study Notes

Gen. 29:31 When the LORD saw that Leah was hated. From the beginning, Jacob had loved Rachel (v. 18). He probably found it difficult to love Leah, given the events that had brought them together. Rachel probably loathed her sister for the same reason. Yet their treatment of Leah causes the Lord to favor her with children, while Rachel is barren. As Genesis frequently shows, the Lord is ultimately the One who creates human life.

Study Notes

Gen. 29:32–35 Leah bears Jacob four sons. As the ESV footnotes reveal, each son’s name is a wordplay on Leah’s comment after his birth.

Study Notes

Gen. 30:3–8 Because of her barrenness, Rachel offers Jacob her servant Bilhah as a substitute wife (v. 3). This was a common practice in ancient Near Eastern culture. Abraham and Sarah had also followed this custom (see 16:1–4). Children born to the second wife were regarded as belonging to the first wife, preserving the family line. Therefore, Rachel names the two boys born to Bilhah (30:6, 8).

Study Notes

Gen. 30:14–16 Leah buys from Rachel the right to lie with Jacob. Having agreed to this with her sister, she says to Jacob, I have hired you with my son’s mandrakes. The context suggests Rachel may have viewed the plant as increasing fertility.

Study Notes

Gen. 30:17–21 Once more (see note on 29:32–35), the names of the sons reflect events surrounding their births.

Study Notes

Gen. 30:22–24 God remembered Rachel. On God’s “remembering,” see note on 8:1. God has taken away my reproach. A woman’s inability to bear children could be interpreted as divine disapproval. Joseph’s name is derived from a remark made by his mother; in Hebrew Joseph sounds like the verb “add to.”

Study Notes

Gen. 30:27–30 Laban’s use of divination is sinful (see Deut. 18:10), even though the information obtained is accurate. the LORD has blessed me because of you. All the members of the special line descended from Abraham are portrayed as bringing God’s blessing to others. Name your wages. For 14 years Jacob has served Laban to pay the bride-price for Leah and Rachel. Having fulfilled this obligation, which has brought great financial benefit to Laban, Jacob now wants to provide for his own household.

Study Notes

Gen. 30:31–34 As payment for his services, Jacob asks Laban to give him livestock with distinctive markings. Then it would be obvious which animals were Jacob’s and which were Laban’s.

Study Notes

Gen. 30:35 Having agreed on the wages, Laban secretly removes all the animals he had promised to Jacob and gives them to his sons.

Study Notes

Gen. 30:37–39 To produce more speckled and spotted sheep and goats, Jacob manipulates the breeding process. Scholars differ as to how Jacob is using sticks with peeled white streaks in them to do this.

Study Notes

Gen. 30:41–42 Jacob ensures that the striped, speckled, and spotted sheep and goats come from the best animals in Laban’s flocks.

Study Notes

Gen. 30:43 Having arrived in Paddan-aram with only his staff (see 32:10), Jacob has become very rich. His possessions resemble earlier summaries of Abraham’s wealth (see 12:16; 24:35).

Study Notes

Gen. 31:4–13 But the God of my father has been with me (v. 5). While Laban has taken advantage of Jacob, God has consistently worked against Laban’s schemes. God of Bethel (v. 13). At Bethel, God had promised to be with Jacob (28:15). Some 20 years later, Jacob acknowledges God’s faithfulness.

Study Notes

Gen. 31:14–16 In their response, Rachel and Leah also contrast their father’s actions with God’s (see note on vv. 4–13). While Laban has tried to take what is theirs (vv. 14–15), God has provided for them and their children (v. 16).

Study Notes

Gen. 30:25–31:18 Having completed 14 years of service to Laban, Jacob wants to return to his family in Canaan. Laban, however, is reluctant to lose Jacob’s service, which has brought him considerable wealth.

Study Notes

Gen. 31:19 Rachel stole her father’s household gods. Little is known about the nature of these objects. The term is often translated as “images/idols.” They may have been small figurines depicting particular gods. The narrator does not explain why Rachel took them.

Study Notes

Gen. 31:20 Jacob tricked Laban. Although Jacob takes only what rightly belongs to him, Laban later accuses him of having stolen everything that is now in Jacob’s possession (v. 43).

Study Notes

Gen. 31:21 hill country of Gilead. The region lies east of the Jordan River, several hundred miles south of Paddan-aram.

Study Notes

Gen. 31:22–24 Laban catches up with Jacob about 10 days after his initial departure. Jacob, with his family and livestock, has reached Gilead.

Study Notes

Gen. 31:26 Rachel and Leah had willingly agreed to go with Jacob (v. 16), despite what Laban says.

Study Notes

Gen. 31:26–30 the God of your father. Although Laban acknowledges that God has spoken to him (see v. 24), he refuses to acknowledge God as his own; he is the God of Isaac. To underline this point, Laban asks Jacob, why did you steal my gods?

Genesis Fact #24: Why was Laban so upset when his household gods were stolen?

Fact: Why was Laban so upset when his household gods were stolen?

Why was Laban so upset when his household gods were stolen? Household gods (31:30) had a more practical use than just idol worship. They served as titles of ownership to one’s property and inheritance.

Study Notes

Gen. 31:35 Rachel tries to prevent Laban from finding his household gods by telling him that the way of women is upon her (that is, she is menstruating).

Study Notes

Gen. 31:42 the God of Abraham and the Fear of Isaac. The term “Fear” is clearly a substitute for “God.” Possibly, since Isaac treated God with reverential fear, God could be called the “One Feared” or the “Fear” of Isaac. Another possibility is the idea that Isaac’s God caused fear in others (see, e.g., the reaction of Abimelech in 26:10–11, 28–29).

Study Notes

Gen. 31:43–44 In spite of Jacob’s observations, Laban claims ownership of everything that Jacob has taken. Then, possibly to save face, Laban invites Jacob to make a covenant or treaty with him on the pretext of protecting his daughters and grandchildren (see v. 50).

Study Notes

Gen. 31:45–46 The creation of two “witnesses” may have been intended to emphasize the seriousness of the oath. More likely, the two witnesses reflect in some way the deities Jacob and Laban worship. Jacob’s single stone (monotheism) contrasts with the heap of stones set up by Laban and his relatives (polytheism).

Study Notes

Gen. 31:47–49 Mizpah, meaning “watchtower,” became the name of a settlement north of the Jabbok River. It was the hometown of Jephthah (Judg. 11:11). Mizpah was also the name of an important city on the boundary between Israel and Judah, 8 miles (13 km) northwest of Jerusalem (Judges 20).

Study Notes

Gen. 31:19–55 Fearful that Laban will prevent him from leaving Paddan-aram, Jacob escapes when his father-in-law is away shearing sheep. When Laban discovers what has happened, he pursues Jacob, catching up with him in Gilead. They eventually make a treaty that guarantees protection to both parties.

Study Notes

Gen. 32:1–2 The reference to the angels of God brings to mind Jacob’s dream at Bethel (28:12), the only other place in the OT where this expression is used. This is God’s camp is also an unusual phrase. Since camps were mobile, unlike houses, Jacob’s remark suggests that God has sent his angels to accompany Jacob safely back to the land of Canaan. Mahanaim means “two camps,” possibly referring to God’s camp and Jacob’s camp.

Jacob Returns to Canaan

Jacob Returns to Canaan

c. 1976 B.C.

After acquiring wealth in Paddan-aram, Jacob returned to Canaan. He came to Mahanaim, where he sent his household ahead of him and crossed the Jabbok alone. There he wrestled with a mysterious man until morning and named the place Peniel (also called Penuel). Jacob then encountered his brother Esau, who had come from Edom to meet him. After the two were reconciled, Esau returned to Edom, while Jacob journeyed to Canaan.

Jacob Returns to Canaan

Study Notes

Gen. 32:3–5 Jacob sent messengers before him. The Hebrew term for “messengers” implies “angels” in v. 1. The land of Seir, the country of Edom lies east of Canaan in Transjordan. Esau was living in this area before Jacob returned. He may have already separated himself from his father Isaac, who is living at Mamre, near Hebron (see 35:27). “Seir” means “hairy” in Hebrew, and “Edom” is similar to the word for “red” (see 25:25).

Study Notes

Gen. 32:6 four hundred men with him. A force of this size suggests that Esau plans to attack Jacob.

Study Notes

Gen. 32:7–8 two camps. Jacob’s actions, while understandable, show that he is still unable to trust God fully for protection.

Study Notes

Gen. 32:9–13 Jacob prays, because of his fear of Esau. Because God has prospered him so greatly, Jacob is able to divide everything that he has into two camps. O LORD. This is the first time Jacob addresses God using his special name, “Yahweh” (see note on 2:4). make your offspring as the sand of the sea. Genesis does not specify when this divine promise was made to Jacob, as it was to Abraham (see 22:17).

Study Notes

Gen. 32:18 your servant Jacob . . . my lord Esau. Jacob’s humility is noteworthy, in light of the earlier statements about the older serving the younger (see 25:23) and about Jacob being lord over his brothers (27:29).

Study Notes

Gen. 32:1–21 After separating peacefully from Laban, Jacob prepares to meet his estranged brother Esau. Jacob is naturally hesitant about how he will be received some 20 years after fleeing from Esau in order to avoid being killed by him. Jacob’s preparations are intended to promote a peaceful reconciliation.

Study Notes
Genesis Fact #25: The Jabbok River

Fact: The Jabbok River

The Jabbok River. The Hebrew word for “wrestle” is abbaq. This has led many scholars to believe that the Jabbok River (32:22) was named after Jacob’s famous wrestling match with God.

Study Notes

Gen. 32:22–23 ford of the Jabbok. The Jabbok River flows westward into the Jordan Valley about 24 miles (39 km) north of the Dead Sea.

Study Notes

Gen. 32:24 a man wrestled. By the time their contest ends, Jacob is convinced that his opponent is God himself (see v. 30). This is possible, since God had previously come to Abraham in human form (18:1–15).

Study Notes

Gen. 32:25 Jacob’s hip was put out of joint. Jacob’s injury shows the strength of his opponent and his own desire to win the fight.

Study Notes

Gen. 32:26 I will not let you go unless you bless me. Jacob is so determined to be blessed that he will not release his opponent, even when his thigh is dislocated.

Study Notes

Gen. 32:28 Your name shall no longer be called Jacob, but Israel. “Israel” probably means “he strives with God.” It could also mean “God strives” (see ESV footnote). Jacob’s new name marks the end of a lifetime of struggling with others (see 25:22). Jacob has finally come to realize the importance of being blessed by God. The God of his father has now become his God (32:9). See Hos. 12:3–4.

Study Notes

Gen. 32:30 Jacob called the name of the place Peniel. “Peniel” means “face of God.” Jacob’s encounter with God fills him with awe. When later Moses asks to see God’s glory, he is told, “You cannot see my face, for man shall not see me and live” (Ex. 33:20). In light of this, either Jacob’s encounter is a remarkable exception or face to face is a figure of speech for closeness to God.

Study Notes

Gen. 32:31 Penuel is a variant spelling of “Peniel.”

Study Notes

Gen. 32:22–32 This passage records a nighttime encounter between God and Jacob. Jacob is transformed by this extraordinary meeting, and his name is changed from “Jacob” to “Israel.”

Jacob

Jacob

Jacob was the son of Isaac and Rebekah. His name means “he grasps the heel” or “he cheats.” Jacob used deception to receive the blessing intended for his brother Esau. He then fled to the home of his uncle Laban. When Jacob asked permission to marry Laban’s daughter Rachel, Laban agreed but then tricked him into marrying her older sister Leah instead. However, Jacob was allowed to marry Rachel as well, and he eventually became the father of 12 sons and a daughter. As he was returning to Canaan, Jacob wrestled with an angel of the Lord. During this struggle he was given a new name, Israel, which means “struggles with God.” Jacob’s 12 sons became the 12 tribes of Israel. (Genesis 32:27–28)

S4:006 Genesis 29-32

Listen Now

Dive Deeper | Genesis 29-32

After Jacob stole his brother Esau's birthright back in Genesis 27, Jacob fled in fear. Now God has instructed Jacob to return home to Canaan, and Jacob must pass through Esau's country to do so.

Jacob is alone in a dark wilderness, terrified that Esau will kill him in revenge, and it seems like things could not be much worse. At this moment, a mysterious man arrives, and Jacob ends up wresting with the man all night long. Eventually, Jacob realizes that he is wrestling with God and won't let go until God blesses him. God changes Jacob's name to Israel because he has "striven with God and with men, and [has] prevailed" (Genesis 32:28), and Jacob stands in awe that the Lord has spared him (Genesis 32:30). 

Just like God kept His promises to Jacob, we can have full confidence that God will keep His promises to us. Jacob previously tried to force and trick his way into God's blessing by his own strength, and it's at his weakest that he is finally blessed. As Jacob experienced, God's strength and blessing is most visible in our weakness. And like Jacob, all of us who conquer in Jesus will one day receive a new name from God (Revelation 2:17).

God's plan to bring our Savior Jesus through Jacob's lineage was certain to happen despite Jacob's sin and weakness. Jacob shows us that God will save His people based on grace, not by their own efforts.

This month's memory verse

"The Lord passed before him and proclaimed, 'The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.'"

– Exodus 34:6

Discussion Questions

1. In what areas of your life are you currently wrestling with God? 

2. How has God recently humbled you in an effort to deepen your reliance on Him?

3. How can you specifically choose to pursue a relationship with God, even when it's hard?

4. Which of God's promises do you need to recall and trust today?